Let $k \geqslant 2$ and $b \geqslant 3$ be integers, and suppose that $d_1, d_2 \in \{0,1,\dots , b - 1\}$ are distinct and coprime. Let $\mathcal {S}$ be the set of non-negative integers, all of whose digits in base $b$ are either $d_1$ or $d_2$. Then every sufficiently large integer is a sum of at most $b^{160 k^2}$ numbers of the form $x^k$, $x \in \mathcal {S}$.

How migrants navigate their sense of home between the place left behind and the new place of destination is a crucial question. The social scientific perspective has increasingly come to emphasize the multiplicity of home and appreciates that home provides a bridge between “here” and “there.” In this article we explore how notions of home compare between migrants who arrived in the US throughout the 19th and 20th century. We can draw on a uniquely rich comparative set of letters written by people who left German-speaking Europe or Ireland. Our analysis of more than 12,000 letters uses methods of linguistic analysis to navigate between a macro-perspective, focused on term frequencies, a meso-perspective focused on the contextual meaning of the terms home and Heimat, and a micro-perspective providing in-depth details of two sets of letter collections. We find that the emotional words used to express an affective link with home reveal a deeper process of socio-cultural integration among the two groups. Indeed, we find that home is being talked about a lot more frequently in the Irish compared to the German letters, pointing to a profound divergence in the integration process. In the German letters, America quickly became home, which occurred at a much slower rate among the Irish. Moreover, the Irish maintained a desire to return home to Ireland for longer, an idea that the German writers contemplated only rarely.

Projects seeking to indigenize STEM (science, technology, engineering and mathematics) for the public have recently emerged in digital spaces in Africa. These ‘STEM-for-the-public’ projects are conceptualized within the framework of ‘indigenization’ that cuts across the STEM and social science fields. I identify two paradigms in the indigenization literature: the language (L) paradigm and the methodology–conclusion dyad (MCD) paradigm. Although STEM-for-the-public projects fall within the L paradigm, they sometimes exhibit the MCD paradigm by drawing on oral culture and other forms of indigenous knowledge. These projects constitute an attempt at a cultural solution to what I describe as ‘the problem of unequal access and relevance’ (Problem-UAR), which plagues a particular kind of society that I describe as ‘wholesale-origin societies’ (such as those of Africa, south of the Sahara). Based on a digital ethnography, I show that, although they have had some recognizable impacts, operating in different modes, using a variety of linguistic approaches, covering various STEM topics, and adopting different modality frames, STEM-for-the-public projects, in their current forms, are not the ultimate solution to Problem-UAR because: (1) they generally do not address the classroom side of Problem-UAR; (2) they largely exclude offline publics; and (3) they have reached only a significantly small portion of their target online populations.

To understand the requirements of animals their calls can be analysed. This potentially enables specific and more precise individual care under different emotional and physiological conditions. This study was conducted to identify three different conditions (oestrus, delayed milking and isolation) of buffaloes based on vocalization patterns. A total of 600 acoustic samples of buffaloes for each condition were collected under different conditions consisting of 300 records for confirming and 300 for non-confirming of a particular condition. Important acoustic features like amplitude (P), total energy (P2s), pitch (Hz), intensity (dB), formants (Hz), number of pulses, number of periods, mean period (sec) and unvoiced frames (%) were extracted using the MFCC (mel frequency cepstrum coefficients) technique. Algorithms (model) were trained by partitioning the acoustic data into training and validation sets to develop predictive models. Three different ratios were assessed: 60%-40%, 70%-30% and 80%-20%. Decision tree models were optimized based on decision and average square error (probability) options and other parameters were set to default values of the software package to deveop the best model. The performance of algorithms was evaluated on the parameter accuracy rate. Decision tree models predicted the physiological conditions oestrus, isolation and delayed milking with an accuracy of 66.1, 84.3 and 71.3%, respectively, while the logistic regression model predicted with an accuracy rate of 59.5, 71.1 and 65.7%, respectively, and the artificial neural network (ANN) model predicted these three conditions with 77.7, 85.2 and 79.4% accuracy, respectively. The ANN model was found to be best on the basis of minimum misclassification rate (on 80%-20% portioning). However, decision tree algorithms also provided the additional information that intensity (maximum), amplitude (minimum) and formant (F1) are the most important features of vocal signals to identify physiological conditions like oestrus, isolation and delayed milking respectively in dairy buffalo.

This experiment assessed the effects of adding hemp (seeds or hay) and stevia by-products to dairy cow diets on milk yield and on the fatty acid profile and oxidative stability of the milk. Additional analyses included composition, total phenolic content and total antioxidant capacity of milk samples as well as blood serum parameters. Thirty-five Holstein dairy cows were involved for 60 days, divided into five groups: control, hemp seed, hemp hay, stevia and a combination of hemp seeds and stevia leaves. No significant changes were observed in milk yield or composition. While monounsaturated fatty acid (MUFA) content did not differ significantly between control and experimental diets, milk from cows fed hemp seeds had higher MUFA compared to those fed hemp hay. Further research is recommended to determine the optimal proportion of these by-products in cow diets.

Fundamentally, this paper is an intervention on the crucial importance of the geophysical when situating and defining the space of the Maghrib.1 Considering the age-old question, “Where is the Maghrib?,” to borrow the title of an introduction to a recent special issue of Arab Studies Journal, requires attending to the Maghrib’s unique liminality, its “interstitial position between different continents and transnational cultural formations, a variety of linguistic, ethnic, racial, religious, aesthetic, and other cultural elements [that] constitute the Maghrib. This position as a space-between-spaces makes the Maghrib a hub for human hybridization, literary creolization, artistic miscegenation, and cultural cross-pollination.”2 Although these cultural and identity-based narratives are crucial, I argue that framing the Maghrib’s liminality in terms of “space-between-spaces” concurrently requires accounting for the region’s geophysical dimension—its topography, morphology, volume, geological density, and material agency, among other markers.

This article revisits the levels of temporary employment in Franco’s Spain from an international perspective. Using a wide range of unexploited or novel data, I shed light for the first time on the incidence of temporary employment during the late Franco dictatorship, 1959–1975. The results show that fixed-term contracts reached 20–30 percent during this period and were not only concentrated in unstable employment branches such as agriculture, tourism, and construction. The analysis suggests that temporary employment was widespread in many service and industrial branches. Furthermore, external numerical flexibility was not confined to fixed-term contracts. Outsourcing, self-employment, family work, and the underground economy, particularly home work, played an essential role in many branches of the economy. In this context, women’s work constituted a key source of flexible employment for many branches of the Spanish economy. As a result, Spain was already an anomaly in the international context in terms of the prevalence of temporary work and labor regulation of temporary employment. This evidence suggests a reframing of debate on labor market functioning during the Francoist period and its legacy.

In the Afro-Brazilian music-movement form capoeira, call and response saturates all interactions in live performance events (rodas). In addition to call-and-response song structures, music calls bodies into movement, bodies call to one another, and movements invoke responses from instrumentalists. Yet call and response does more than organize the roda. Demonstrating how antiphony organizes group sociality, the article argues that the music and movement also summon members to assume a range of responsibilities within the group and their lives. These include showing up for trainings and rodas, maintaining instruments, preparing for annual events, and teaching capoeira to younger generations in Bahia's underserved communities. Practitioners frame their ethical commitments to capoeira as compromisso, a concept that implies broad, long-term dedication. Grounding the study in my ethnographic research conducted in Brazil, I bridge Black music scholarship with ethical Africana philosophy to argue that capoeira practitioners use knowledge generated in their music-movement practice to conceive an ethics of compromisso. While the literature on Black musics across the Americas widely acknowledges call and response as a foundational musical mechanism, few ethnographic studies have delved more deeply into the social, ethical, and political potentials of antiphony. The article thus contributes to understandings of how Black music-dance practices generate ethical knowledge and practice through their sounds and movements. As capoeira's antiphony transcends the roda's space-time, it calls practitioners to assume an unending compromisso, making commitments that span generations to continually leverage capoeira's lessons to improve lives in Black communities of backland Bahia.